2 Tawarikh 6:20

6:20 Night and day may you watch over this temple, the place where you promised you would live. ¹  May you answer your servant’s prayer for this place. ² 

Ayub 34:21

34:21 For his eyes are on the ways of an individual,

he observes all a person’s ³  steps.

Mazmur 34:15

34:15 The Lord pays attention to the godly

and hears their cry for help. ⁴ 

Mazmur 113:6

113:6 He bends down to look ⁵ 

at the sky and the earth.

Amsal 5:21

5:21 For the ways of a person ⁶  are in front of the Lord’s eyes,

and the Lord ⁷  weighs ⁸  all that person’s ⁹  paths.

Amsal 15:3

15:3 The eyes of the Lord ¹⁰  are in every place,

keeping watch ¹¹  on those who are evil and those who are good.

Yeremia 16:17

16:17 For I see everything they do. Their wicked ways are not hidden from me. Their sin is not hidden away where I cannot see it. ¹² 

Yeremia 32:19

32:19 You plan great things and you do mighty deeds. ¹³  You see everything people do. ¹⁴  You reward each of them for the way they live and for the things they do. ¹⁵ 

Zakharia 4:10

4:10 For who dares make light of small beginnings? These seven eyes ¹⁶  will joyfully look on the tin tablet ¹⁷  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

Ibrani 4:13

4:13 And no creature is hidden from God, ¹⁸  but everything is naked and exposed to the eyes of him to whom we must render an account.

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹⁹  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Pengkhotbah 3:12

Enjoy Life in the Present

3:12 I have concluded ²⁰  that there is nothing better for people ²¹ 

than ²²  to be happy and to enjoy

themselves ²³  as long as they live,

[6:20]  ¹ tn Heb “so your eyes might be open toward this house night and day, toward the place about which you said, ‘My name will be there.’”

[6:20]  ² tn Heb “by listening to the prayer which your servant is praying concerning this place.”

[34:21]  ³ tn Heb “his”; the referent (a person) has been specified in the translation for clarity.

[34:15]  ⁴ tn Heb “the eyes of the Lord [are] toward the godly, and his ears [are] toward their cry for help.”

[113:6]  ⁵ tn Heb “the one who makes low to see.”

[5:21]  ⁶ tn Heb “man.”

[5:21]  ⁷ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[5:21]  ⁸ tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the Lord, they become straight or right. It could be translated “weighs” since it is a denominative from the noun for “balance, scale”; the Lord weighs or examines the actions.

[5:21]  ⁹ tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.

[15:3]  ¹⁰ sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.

[15:3]  ¹¹ tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.

[16:17]  ¹² tn Heb “For my eyes are upon all their ways. They are not hidden from before me. And their sin is not hidden away from before my eyes.”

[32:19]  ¹³ tn Heb “[you are] great in counsel and mighty in deed.”

[32:19]  ¹⁴ tn Heb “your eyes are open to the ways of the sons of men.”

[32:19]  ¹⁵ tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”

[4:10]  ¹⁶ tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.

[4:10]  ¹⁷ tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bÿdil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.

[4:13]  ¹⁸ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[4:1]  ¹⁹ tn Grk “let us fear.”

[3:12]  ²⁰ tn Heb “I know.”

[3:12]  ²¹ tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.

[3:12]  ²² tn Qoheleth uses the exceptive particle אִם…כִּי (ki…’im, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).

[3:12]  ²³ tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (la’asot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (’asah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).